11th Century Mainz Manuscript Credo without Filioque

One of the important areas of study in Church History that many have taken an interest in [myself included] is that involving early Latin liturgical manuscript, particularly of the first 1000 or so years.  One area of study is the exact text of the Nicene-Constantinopolitan Symbol of Faith [or "Mass Creed" as the Old English would have called it].  For example, how and when did the infamous "Filioque" interpolation find itself into it?  

One can also find an un-interpolated Credo in the 8th Century Salaberga Psalter; however, thanks to the article "Confessing the Faith in Anglo-Saxon England," by Miranda Wilcox, published by the University of Illinois Press, contained in the Journal of English and Germanic Philology, Vol. 113, No. 3 (July 2014), pp. 308-341, I was able to access an easily available listing of Latin manuscripts of the Nicene-Constantinopolitan Creed of Anglo-Saxon provenance [i.e. they were either made in England, or by English scribes].  

Going through them, they give 11 manuscripts.  One I recently gain access to through the digitized manuscript serve of the Bamberg State Library reveals the following text for the Symbol of Faith, placed right after the "Gloria in excelsis" and followed by several Office hymns, and other liturgical material; concerning the section about the Holy Ghost it states:

"Et in Spiritum Sanctum, Dominum et Vivificatorem, ex Patre Procedentem, cum Patre et Filio Coadorandum et Conglorificandum, qui locutus est per prophetas." 

that is:

"And in the Holy Ghost, the Lord and Life-Giver, from the Father Proceeding, with the Father and the Son Co-Adored and Co-Glorified, Who spoke through the Prophets."

The manuscript is Bamberg, Staatsbibliothek, Patr. 17 (B.II.10), on folio page 149r; this manuscript was written by English scribes in Mains [or rather copies by them] in the first part of the 11th century.  

Here is a link to the rather useful manuscript locating site mirabileweb.it for this manuscript, which contains some additional information. 

In my view, this kind of research is important, because it show that there was still a strong reticence on interpolating the Symbol in places; even if the interpolation had found its way into many places, due to ignorance on the part of the masses and misinformation about the matter, this did not prevent some clerics from resisting any such such.  

For example, it might not be a coincidence that this manuscript was copied in Mainz; Mainz, after all, was where the great English Apostle and Martyr, St. Boniface, set up his base of operations as Archbishop for the Germans; it is also where one can find texts such as the 10th century "Fulda Sacramentary" which, as printed by Richter in the only published edition to date of the manuscript [with it being re-printed, however, by the HBS], you find the same section of Credo readiong:

"Et in Spiritum Sanctum, Dominum et Vivificatorem, ex Patre Procedentem, cum Patre et Filio simul Adoratum et Conglorificatum, qui locutus est per Prophetas."

As some of us learned long ago, we should not be too quick to give up the ship on this question and the manuscripts.